Tropes In Hausa Literature: A Case Study Of Mohammed Sada’s Uwar Gulma Play

Citation: Abdulwahab MUHAMMAD & Ibrahim HAMMA (2018). Tropes In Hausa Literature: A Case Study Of Mohammed Sada’s Uwar Gulma Play. Yobe Journal of Language, Literature and Culture (YOJOLLAC), Vol. 6. Department of African Languages and Linguistics, Yobe State University, Damaturu, Nigeria. ISSN 2449-0660

TROPES IN HAUSA LITERATURE: A CASE STUDY OF MOHAMMED SADA’S UWAR GULMA PLAY

Abdulwahab MUHAMMAD

And

Ibrahim HAMMA

ABSTRACT

A trope is a figure of speech which has to do with word choice and manipulation of meaning. It changes the typical meaning of a word or words. The present paper is a study of literary tropes found in Mohammed Sada’s Uwar Gulma. The methodology adopted in this research has been based on text combing. The Hausa play Uwar Gulma, was read several times. During the reading, tropes were identified, penciled and later analyzed. The theoretical framework that forms the basis for the analysis of the paper is inferred from the Formalist Theory which analyses and interprets the inherent features of a text. The tropes that have been found in the play are simile, metonymy, hyperbole, irony and personification. For instance, a typical example of simile can be found on page 1, where Halima described her husband as one who talks too much and would not allow someone to respond in a conversation of any kind. He talks non-stop; in a harsh and cracking call like that of a mature cock.

1.0  Introduction

The study of tropes and their classifications have been very important in classical rhetoric as well as in modern criticism, especially in deconstruction (Childers and Hentzi, 1995). The term trope is originally derived from the Greek word (tropos) meaning “turn, direction, way” (en.m.wikipedia.org). The English Language Institute of America (1975) defines a trope as “a word or expression intentionally used in a different sense from that which it ordinarily possesses”. Trauth and Kazzazi (1998) explain that trope is a term used “in rhetoric for expressions with a transferable meaning (e.g. metaphor), which can be understood as a substitute for a denotatively suitable word. This is to say, the word trope is a semantic substitution”.

Judging from the aforesaid definitions, a trope can be said to refer to any literary device through which speakers or writers express meaning of words differently from their literal senses. A trope, in fact, could be a phrase, a word or an image used to create artistic effects. Its use may be found almost everywhere, such as in literature, politics and advertising rhetoric, as well as in everyday speech.

1.1 About the Book & the Author

The book Uwar Gulma is a Hausa play meant for schools, colleges and universities. It was first published in 1968 by the Northern Nigerian Publishing Company Ltd. It was later reprinted in the following years: 1971, 1973, 1974, 1975, 1980 (twice), 1982, 2004 and 2008. Our analysis is based upon the 2008 reprint.

Structurally, the book contains six acts and nine scenes. Corruption can be said to be the major idea in the text. Related ideas that have contributed to the development of the central idea include gender devaluation as demonstrated by Malam Hayatu, a post-office messenger who beats his wife Halima because she complained of lack of food at home. Halima’s reaction to the beating and her subscribing to an old woman’s sinister advice is a demonstration of an act of gender abuse. The old woman, Uwar Gulma rubbed animal fat oil allover Halima’s back and asked her to go home and show her parents how Hayatu thoroughly flogged her.

The book also highlighted economic corruption, the way it portrayed Uban Ba’u, a rich man who charges exorbitant interest on the loans he gave to workers. In this connection, Mato, who is an agricultural staff was criticized for being corrupt because of receiving bribe from poor farmers. The role played by the judge and his subordinates in the play, showcase financial and executive corruption. Besides extorting money fraudulently from both plaintiffs and defendants, the corrupt judge employed his executive powers to date female litigants and suspects.

Concerning the author of the book-Uwar Gulma, in an interview which we conducted on 29^th October, 2017, with Ado Ahmed Gidan Dabino, Kano, a member of the Association of Nigerian Authors (ANA), also a member of Raina Kama Writers (RKW) shows that, the name Mohammed Sada, from all look of things, cannot be traced to any person. In his own capacity, Ado Ahmad said that,himself and other commentators as well as analysts of Uwar Gulma have tried their best to locate the real author but to no avail. All efforts, for some years now, have proved abortive. Ado Ahmad concluded by saying that, it may be the author of Uwar Gulma decided to remain anonymous for reason best known to him.

1.2 Theoretical Framework

The theory used in analyzing and interpreting tropes gathered from Uwar Gulma is the Formalist Theory (FT). FT, also known as New Criticism looks closely at a literary work itself. Analyses of its various elements as a way of explication or interpretation then follow. The major premises of FT include, art for art’s sake and that texts exist in and for themselves.

Kennedy and Gioia (1995) state that FT regard literature as “a unique form of human knowledge that needs to be examined on its own terms.” What this assertion implies is that, all the elements necessary for understanding a literary work are contained within the work itself. FT analyses, interprets or evaluates the inherent features of a text. These features include not only grammar and syntax but also literary devices such as schemes and tropes. Thus the formalist approach reduces the importance of a text’s historical, biographical and cultural contexts. It does that because, the things that are of particular interest to the formalists critics are the elements of form-style, structure, tone, imagery that are found within the text. A primary goal for formalist critics, therefore, is to determine how such elements work together with the text’s content to shape its effects upon readers.

1.3 Methodology

This study is an explicative analysis of tropes found in Mohammed Sada’s UwarGulma. It is a critical examination of the creative impulse of the play and its aesthetic quality. The ensuring analysis is guided by a theoretical framework, extant literature on the subject and the text; as well as quoted excerpts. After reading the entire text several times, the identified tropes were picked and excerpted. The excerpted data were translated, analysed and interpreted accordingly.

1.4 Analysing the Tropes

The framework we utilized in analyzing this paper is the FT, which analyses, interprets or evaluates the inherent features of a text. Tropes found in Mohammed Sada’sUwarGulma include: simile, metonomy, hyperbole, personification, etc. Their examples along with their interpretations and the page numbers from where they were quoted are provided below:

1.4.1        Simile

Simile is an explicit comparism between two things of unlike nature that yet have something in common. The comparison between the two things is made explicit by the use of the words as or like (Crystal, 1969). All similes in the following examples are italicized.

Example 1, Page 1: Ya katse da surutu sai ka ce shekararren zakara

Meaning,

He is so talkative like a mature cock.

In the above context, sai kace is the simile. Halima describes her husband Hayatu as one who talks too much and would not allow someone to respond in a conversation of any type. He talks non-stop; in a harsh and cracking call like that of a mature cock.

Example 2, Page 2: Da wani hanci nata…sai ka ce na hawainiya

Meaning,

With her nose like that of chameleon

Chameleon is a mid-size reptile of the family of chamaeleonidae that has the ability to change color and project its long tongue. However, the little animal has thin and sharp nose. Uwar Gulma describes her co-wife’s nose as extraordinarily pointed and too tiny.

Example 3, Page 2: Wasu mazan sun xauki aure sai ka ce bauta

Meaning,

Some men consider marriage as slavery

Marriage is explicitly compared to slavery. Some men are considered to have that notion as such. What this means is that, some men have no mercy on women. They treat their wives the way slaves were treated by their masters. Such husbands as observed by UwarGulma during her conversation with Halima, don’t appreciate the domestic work women do on daily basis. She pointed out how women sweep, wash, cook and take care of the children daily.

Example 4, Page 6: ….da wani ɗan ƙunshin kaya sai ka ce wanda za ya fatauci

Meaning,

…with a small parcel like someone who is going on trading.

After leaving her matrimonial home to her parents, Halima’s mother asked her daughter why she was carrying a parcel as if she was on business trip. The comparison made here, is between Halima’s parcel and the parcel that is usually carried along by traders who traditionally go on long business trip. The ground of comparison is based on the manner in which the parcels were tied up. Halima tied her parcel in such a way that it was hard to loose, the way someone on a long business trip does.

Example 5, Page 6: …ka ji ba ya da tauri sai ka ce tsohon da kwaye!

Meaning,

…you feel the back is as hard as an old addled egg.

In the above Quotation, Halima’s mother compared her daughters swollen back to an egg which is left unhatched. Usually, an addled egg has bad smell and unattractive appearance.

Example 6, Page 6: Sai juye-juye take, cikinta na zafi kamar wuta

Meaning,

She kept vicissituding when her stomach became as hot as fire.

Halima became worried and disturbed over her husband’s uncaring attitude. She had been complaining that her husband Hayatu did not care for her wellbeing. He neither feeds her nor clothes her properly. Instead, he used his hard earned money in taking alcohol and chasing harlots.

Hayatu’s attitude disturbed Halima so much that she could not even sleep. This led her to take sleeping tablets. In the process, she took overdose, which resulted in her getting stomach pain. It is this pain that is compared to fire.

1.4.2        Metonymy

Metonymy is the act of referring to something by the name of something else closely and customary connected with it. The metonymies identified in the text are: Example 7: Gashin baki, Example 8: shegen bisa, Example 9: dujal and Example 10: ’yar-Azare.

Gashin baki which means moustache refers to Haruna the father of Halima. He is called by this name because of the moustache he grows, keeps and maintains. Shegen bisa means monkey. The metonymic expression as used in the text signifies waste, damage, destruction and so on. Just like the way African monkeys are known for damaging farms and wasting crops, Hayatu is also perceived in that light because of the way he squanders and wastes his hard earned meager salary drinking alcohol and chasing prostitutes in mama’s beer parlour. Another metonymic expression used in the text is dujal which means anti-christ. A die hard drunkard who is Hayatu’s friend is called dujal because of his reckless spending. The guy is compared to anti-christ because both are symbols of destruction and waste. Another metonymy identified is `yar Azare, which means the lady from Azare town. A popular beer parlour prostitute is referred to as `yarAzare because of what the town of Azare used to be known for. For decades, the town used to be a converging point for truck drivers, prostitutes, musicians, etc. In the context of the novel, a woman who patronizes alcohol, cigarettes, drivers, musicians is considered enlightened, hence, called `yar Azare.

1.4.3        Hyperbole

A hyperbole is an exaggerated or extravagant statement which is employed for the purpose of emphasis or to heightened effect (Abdulwahab, 2015). The hyperboles identified in the novel are italicized and presented in the following sentences:

Example 11, Page 1: Ku fa mata ba ku san ana sakar maku fuska ba

Meaning,

You women don’t appreciate someone being friendly and cheerful to you.

The use of the feminine noun plural mata to generalize an action done by a woman is an exaggeration, since not all women act in that negative way.

Example 12, Page 1: Ɗan dagizge wanda ba shi amfanawa kowa komi

Meaning,

Ɗandagizge who benefits no one.

The use of the Hausa pronoun kowa, meaning everyone/everybody is too generalized. It cannot be true that Ɗandagizge has never benefited anyone any time. Therefore, the use of kowa is simply a calculated exaggeration to show emphasis and significance.

Example 13, Page 2: Mu tsofaffi mu muka san abin da duniya take ciki

Meaning,

It is we the old people who know what the world is all about.

The application of the 1^st person plural pronoun-mu is hyperbolic. The use of mu by Uwar Gulma during her conversation with Halima indicates that only the category of the old people know much about the world, thus down-playing on the other vibrant categories; such as the youths and adults. This conception is nothing but an exaggeration that is aimed at making emphasis.

Example 14, Page 2: Ke dai baki gajiya da gulma.

Meaning,

You are never tied of gossip.

The use of the negative marker-ba,along with the feminine pronoun-ki and the noun-gajiya, meaning tiredness, foreshow the application of hyperbole. It is humanly not possible for one to be gossiping continuously non-stop. Instead, a person can gossip continually and not continuously.

Example 15, Page 6: Ina fa zama gidan mijin da shi ko da yaushe babu wani abu sai ban kashi

Meaning,

How will I stay with a husband that knows nothing but always beating me.

Ko da yaushe is an adverb, meaning all the time. It does not make sense to say that a person always beat someone without giving a grace. Therefore, the interpretation of the above hyperbole is that the husband often, but not always beat the wife.

Example 16, Page 6: Wallahi, yau duk unguwarmu babu wanda bai ji sa’ad da mallam ke ribɗa ta ba.

Meaning,

By God, there isn’t anybody in our ward today who has not heard when mallam was beating me.

To state that every individual person in the neighbourhood has heard when someone is being beaten cannot be accepted. It is difficult to accept such a proposition because of the fact that, apart from the distance factor, it is not unlikely that at the time of the beating some people were either sleeping or engaged in certain activities that would not allow them to realize what was happening.

Example 17, Page 6: Mutumin da ba shi da wani aikin yi, da gari ya waye illa ba zuwa gidan caca ba.

Meaning,

The person does nothing other than going to gamble every day.

To say a person does nothing in life, other than going to gamble is an overstatement. It might be quite true that one gambles a lot, nevertheless, that will not mean the person is not doing other things.

Example 18, Page 6:Mai barin matarsa gida ba abinci.

Meaing,

The person who leaves his wife without food.

The above statement was made by Dujal to show that his friend Hayatu has formed the habit of not providing foodstuffs and other household items to his wife Halima. The assertion is hyperbolic. It is not realistic to assert that a person always keep his wife without food. What is more realistic is to say a person does not take the issue of feeding his wife seriously.

Example 19, Page 13: To, ka san halin Fulani da kishi!

Meaning,

Well, you know how Fulanis are jealous!

What the above Hausa quotation simply means is that Fulanis are generally jealous. This statement cannot be considered valid in the sense that there are some Fulanis who are not so.

1.4.4        Personification

Personification is the act of representing objects or qualities as human beings. The way in which this trope gives its subject human qualities allow it to lend itself to emotional appeals. Personification makes one to believe that, inanimate, lifeless objects and abstract ideas are living beings (Murthy, 2007).

Example 20, Page 4: Kai, kuɗi ke Magana

Meaning,

Hey, it is money that is talking.

In the above statement, money has been assigned human attribute. The act of talking is a characteristic of human beings but is, hereby, assigned to money. The relevance of this assignment is to show how money can be helpful.

Example 21, Page 9: …. giyar ta fara taɓa ka

Meaning,

….the alcohol has started touching you.

Alcohol in the above declaration is presented as a beverage that possesses hand which can physically touch someone. However, the meaning of touch in this context is intoxication or drunk. It does not mean, the action of putting one’s hand, fingers etc., on someone or something. Other personifications used in connection to alcohol in the text are: kora, meaning chase or drive away, and kaɗa, meaning shake. The figurative meaning of the two Hausa terms, kora and kaɗa in this context are the same as both mean intoxication or drunk.

Example 22, Page 9: ….haƙora naka duk giya ta cinye

Meaning,

Alcohol has eaten up all your teeth.

Alcohol in the above remark has been personified, attributing to it human quality. The literal meaning of cinye is to eat up; but in this context, it means to stain. The stain is the mark which is left on the teeth of some alcohol addicts. Such mark is usually difficult to remove.

1.4.5        Irony

An irony is a trope which expresses a meaning directly contrary to that suggested by the words (Galperin, 1977 and Odiaka, 2007). Example:

Example 23, Page 12: …ai don ta ni babu komi…mi za ka ba da na hasafi a kai ma alƙali?

Meaning,

…as of me there is no problem…what gift would you give that I can take to the judge?

In his conversation with Hayatu, the judge’s messenger pretended that he was not worried whether or not he is given any gift by plaintiff and/or defendant. His statement, “…as of me there is no problem” contradicts reality on ground. The truth is that, being part of the corrupt court system, the judge’s messenger routinely request for bribe in order to assist the giver even when he or she is found guilty.

Example 24, Page 12: … kar ka damu, ai alƙalin mai adalci ne

Meaning,

…don’t worry, in fact, the judge is a just man.

Example 25, Page 14: Yi Magana da ƙarfi,…gidan gaskiya kake nan

Meaning,

Talk loud...you are now in the house of justice.

The assertion by the judge’s messenger that the deemer was a man of justice is ironical. Equally ironical is the statement by the security guard who referred to the corrupt court as house of justice. It is a known fact, considering the textual information that the judge as well as his court is symbols of moral and material corruption. Apart from the money extortion which the court is generally known for, the judge used his judicial powers to date married women who have gone to the court to seek for justice.

1.5 Discussions on the Findings

The employment of tropes like simile, metonymy, hyperbole and personification in the play Uwar Gulma, has helped to provide vivid scenario about how gender devaluation, economic and moral corruptions are practice. The paper found that, the use of simile on page 2 for instance, is a clear demonstration of gender devaluation: “Wasu mazan sun xauki aure sai ka ce bauta”. Meaning, some men consider marriage as slavery. What this means is that, some men don’t have mercy in the treatment of their wives; in the sense that, they don’t appreciate crucial domestic work women do on daily basis. In spite of the daily domestic chores being done by women, some men don’t appreciate that, by not feeding and clothing their wives as they ought to have done. Instead, they squander their hard earned money taking alcohol and chasing prostitutes.

Furthermore, the paper found that metonymy has also been used to achieve an objective. The metonymic expression shegen bisa which connotatively means-monkey, is used in the text to refer to Hayatu. Just like the way monkeys are known for damaging farms and wasting crops, Hayatu was also perceived as a squanderer who wastes his hard earned salary in drinking alcohol and chasing harlots in beer parlour.

Further still, it has been discovered that irony has also brought to line-light moral and economic corruption. The assertion by the judge’s messenger, for instance, that the judge was a man of justice is ironical. Equally ironical is the statement by the security guard who referred to the corrupt court as house of justice. It is a known fact, considering the textual information that the judges as well as his court are symbols of moral and material corruption. Apart from the money extortion which the court is generally known for, the judge used his judicial powers to date married women who have gone to the court to seek for justice.

1.6 Conclusion

In this paper, it has been demonstrated that, the book Uwar Gulma has deployed quite a number of tropes, like simile, metonymy, irony, personification, etc., in order to provide emphasis, clarity and freshness. As has been discussed, the use of the various linguistic tools has brought to life what would have been mere words, phrases and sentences.

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